Christ the Fountain of Life, Sermon 14
SERMON XIV.
1 JOHN 5.14, 15.
And this is the Confidence that we have in him, that if we aske any thing according to his will, he heareth us.
And if we know that he heareth us whatſoever we aske, we know that we have the petitions that we deſired of him.
IN the former Verſe the Apoſtle deſcribed to us, the maine ſcope of his writing this Epiſtle, which was partly, that Beleevers might know that they did beleeve, and partly that they might beleeve on the name of the Sonne of God.
Now in this latter end Iohn aymes at in writing this Epiſtle, he exhorts Beleevers to imbrace it by three ſeverall Motives in the verſes following, the 14, 15, 16. verſes.
Motive. 1 The firſt Motive is taken from the confidence of ſuch as beleeve on him for ſalvation,for the obtaining of their Petitions, This is the confidence that we have in him; meaning, we that beleeve on his name, that if we aske any thing according to his will, he heareth us.
Motive. 2 Secondly, Another motive or benefit that flowes from this, is this; That if we know he heareth us, we know we have the things that we asked of him.
Motive. 3 Thirdly, here is likewiſe added another motive taken from the prevalency of his Prayers with God in ſuch a point, as wherein of all others we may finde this comfort; and that is, look as by beleeving on the name of Chriſt, we ſhall finde comfort in reſpect of our everlaſting eſtate; ſo we ſhall finde this further benefit, that if we ſee any Brother, which hath ſinned a ſinne, that is not unto death, not a deadly ſin, that is, not the ſin againſt the Holy Ghoſt, ſo mighty and prevalent ſhall our prayers be with God, that in caſe we beleeve on the name of Chriſt, and aske pardon of ſinne for our brothers offence, God will give him life; ſo that if we beleeve on his name, our prayers ſhall be heard, and they have a prevailing power with God to obtaine at his hands the pardon of all our brothers ſinnes, that have not ſinned unto death.
The Doctrines hence are theſe:
Doct. 1. Firſt, That a prayer that is made well, never ſpeeds ill.
Or thus: A prayer that is made according to Gods will, is ever granted according to our will; or, as the Apoſtle ſaith, according to our deſire, verſ 15.
Doct. 2. Secondly, Such as beleeve on the name of Chriſt for ſalvation, may be confident, and certaine of the hearing and granting their petitions.
Doct. 1. A prayer made according to Gods will, ſhall be granted according to our will.
For ſo ſaith the words of the Text, If we aske any thing according to his will, he heareth us. We praying according to Gods will, ſhall finde acceptance according to our will. Notable is that ſpeech of encouragement and acceptance of our Saviour to the woman of Syrophenitia, Matth. 15.28. O woman great is thy faith, be it unto thee even as thou wilt. She had prayed, as Chriſt would, according to Gods will, and ſhee received anſwer according to her deſire. As if a man that did beleeve, and had a ſpirit of Prayer, and had learning to pray according to Gods will, he might be able to carve for himſelfe in the treaſures of Gods goodneſſe, as if God would let him into the chamber of his preſence, of his grace and favour, and bid him take what he will, take for himſelfe and his friends, and for his brethren as he will.
For opening of this point obſerve thus much; Firſt, let us ſee what it is to pray according to Gods will; and then ſecondly, what is the ground of the point.
For the firſt, to pray according to Gods will,To pray according to Gods will in two things are contained in that Phraſe, and yet divers things beſides thoſe are comprehended in it.
Firſt, when he ſaith, according to his wil, it implyes firſt, That we pray for ſuch things as God wills, ſuch things as are not according to his ſecret will, for ſo we cannot guide our actions, for ſecret things belong to the Lord our God; but of things revealed, it is according to his revealed will, and it implyes, that we ſhould aske him nothing but what hee gives us Commandement to aske, all that he commands us to doe, as to aske that we may aske, and for that we are to pray for expreſly; As for the glory of his Name, the comming of his Kingdome, and the building up of his grace in any, the doing of Gods will, for our daily bread, &c. Theſe are the things he hath given us warrant to pray for.
Secondly, According to Gods will, this is evident; That whatſoever we aske, we ſhould aske it with ſubmiſſion to the will of God; ſo our Saviour ſaith, Matth. 26.39. He asked that which was a lawfull thing, and yet becauſe he would not trench upon that which might croſſe the will of his Father, he would not put forth any the leaſt affection of his ſoule to the over-ruling the Counſell of God, and therefore he expreſſeth himſelfe thus; Nevertheleſſe not my will, but thy will be done. So that whenſoever we aske any thing that is lawfull, it muſt be with ſubjection of our owne wils to the will of God. But for more full clearing of this point ſee it thus inlarged.
Firſt, a man is ſaid to pray according to Gods will, either partly as his will is expreſſed in his Word, and partly the will of God, expreſſing the worke of the Spirit in the heart of a Childe of God, for both theſe are effectuall in every prayer that is made according to Gods will.
Firſt, according to his will expreſſed in his Word;1. Aske things lawfull. therein God requires that we ſhould pray only for ſuch things as are lawfull, and ſuch as therein he hath commanded us to aske, that we may doe them. Notable is that example in Pſal. 119.4, 5. Thou haſt commanded us to keep thy Commandements diligently; and in the next verſe ſee what is his requeſt, O that my wayes were directed to keep thy Statutes; looke whatſoever God commands us to doe, we have warrant to pray for that, we muſt pray for things lawfull, and only for ſuch.
Secondly,2. Aske in Chriſts name. Whatſoever we pray for, we muſt pray in the name of Chriſt, Iohn 16.22, 23. he makes a large promiſe to ſuch as ſo aske in his name, verſ. 23, 24. Whatſoever you ſhall aske the Father in my name he will give it you. This God requires, that we ſhould put up all our petitions in the name of Chriſt.
Now to aske in the name of Chriſt doth require the exerciſe of two graces.
Firſt, He that ſhall aske in the name of Chriſt, implyes the asking of it in humility;1 To aske in Chriſts name requireth humility. whatſoever we aske in humility, and lowlineſſe of ſpirit; that is, to aske in the name of Chriſt; and that will evidence and put forth it ſelfe in three or foure ſeverall acts in every prayer that is made according to Gods will, and put up in the name of Chriſt.
Firſt act of humility.Firſt, A prayer made in the name of Chriſt is made with this humility, whereby we acknowledge our ſelves leſſe then the leaſt of all Gods mercies, as Iacob doth acknowledge, Gen. 32.10. He was leſſe then the leaſt of all the mercies he had already received. And therefore if God ſhould never grant him more mercy, he could not but acknowledge he had done abundantly more for him already then he had deſerved; he prayes not in his owne name, but in the name of another; and no man can pray in the name of Chriſt, but he muſt pray in humility, he muſt have no confidence in his owne worth.
Act. 2 Secondly, he muſt pray in the ſence of his owne inſufficiency, ſo much as to thinke a good thought, much leſſe to make a good prayer, 2 Cor. 3.5. Rom. 8.26. This is humility and ſelfe-deniall, when a man comes before God, and acknowledgeth his owne unworthineſſe to aske any mercy of God, and confeſſeth his owne unableneſſe to aske any bleſſing according to Gods will.
Act. 3 Thirdly, A man askes in humility, when he puts up his petitions with ſubmiſſion to Gods will, he deſires not that God would ſatisfie him in any luſt, but only grant him the things that are expedient for him, ſo farre as may ſtand with the good pleaſure of his heavenly Father, and no further. Matth. 26.39.
Act. 4 Fourthly, There is another act of humility, to bend the heart of a man to make uſe of no mediation in prayer, but only the mediation of the Lord Jeſus Chriſt; you read of a pretended humility, a voluntary humility, conſiſting in the worſhip of Angels, Col. 2.18. They thought themſelves not worthy immediatly to ruſh into Chriſts preſence, but rather intreat the Angels, to intercede the Father for them; but it is counterfeit humility, and ſuch men are puffed up with a fleſhly minde in their voluntary humility; it ſhewes, that it is a vaine pride of heart, to expreſſe more baſeneſſe and meanneſſe of ſpirit then God requires, and is but a counterfeit humility.
Now to pray in the name of Chriſt, is not only to pray in humility, but alſo to pray in faith, and theſe acts of faith you have in all the prayers that you put up to God according to his will.
Firſt, Faith directs you to pray only unto him,Firſt act of faith in prayer. upon whom you have beleeved, Rom. 10.14. We only beleeve on God the Father, and on his Son Jeſus Chriſt, and the bleſſed Spirit, and therefore upon the Lord; Faith only directs us to call; he teacheth us not to pray to our Mother, as the Papiſts doe; nor to our Brethren, and Siſters, as the Papiſts doe to the Saints and Angels, but only to the Father; that is the voyce of faith, Gal, 4.5, 6. Rom. 8.15. The Spirit helps us to cry, Abba father.
Act. 2 Secondly, It is the nature and worke of faith in every prayer, it doth guide the heart of a man to looke unto God with ſome kinde of childe-like confidence, repairing to him as a Father; ſuch as by faith beleeve on the name of the Son of God, they come to God in their prayers, as to their Father, John 20.17. And it is the nature of faith to cry out as Thomas did, My Lord, and my God, John 20.28. So that this is another worke of faith, that when ever you come into Gods preſence, to aske any thing at his hand, you come to him as to your Father, he knowes what you want better then you can aske, and is more willing to grant whatever is meet for you, then your ſelves can deſire to come to God as our heavenly Father, through Jeſus Chriſt, is an act of faith, he is ſo wel acquainted with us in him, that himſelf loves us, Joh. 16.26, 27. So that to pray in faith, is to come to God as the Father of our Lord Jeſus Chriſt, and through him a Father alſo to us, abundant in goodneſſe and in truth; a Father that is great in counſell, and excellent in worke; that hath compaſſion of his owne Children, and wil therefore performe that which ſeemes good in his ſight.
Act. 3 Thirdly, Another act of faith, and that is for a man to come truly cleaving to the Lord Jeſus Chriſt, not to ſtand upon demurs, and diſputes, whether we had beſt cleave to God, and whether we had beſt doe ſuch or ſuch things, and ſo be almoſt Chriſtians; for if we ſo come, we cannot receive any thing at the hands of God, Iam. 1.5, 6, 7, 8. A wavering minded man is unſtable, &c. This is one, and a principall part of the meaning of it; he ſpeakes of ſuch a kinde of wavering faith, as whereby a man is foreign a heart, and an heart; he hath a minde to draw near to Chriſt, and to become a ſervant of Chriſt, and yet withal a mind to be hankering after ſome ſinfull luſt or other which takes up his minde, and which his ſoule luſteth after; and therefore he is unſtable in all his wayes; ſometimes he is for God, and ſometimes for himſelfe, ever halting between God and the World; but let ſuch men thinke they ſhall not receive any thing at the hands of God, this ſhould have been in the ſecond place.
Act. 4 Fourthly, Faith hath reſpect unto this; to beleeve that what we have asked according to Gods will, he will undoubtedly give it us, Mark 11.24. Beleeve that you ſhall receive, and you ſhall receive it; meaning, ſo farre as you have commended your Petitions to God, in the name of Chriſt, with ſubjection to the will of your heavenly Father; beleeve it, that God hath reſpect to your poore eſtate, and he will doe for you what you deſire, yea even in thoſe things wherein he ſeemes to delay an anſwer; but in the meane time, for your part make account your prayers are heard, in that very bleſſing you deſire, for God doth wiſely ponder, not onelyonly the hearts of the ſons of men, but all the words of their lips, and he knowes the meaning of the ſpirit in the hearts of his children.
And though wee muſt expreſſe our ſelves in words, in our deſire of this and that bleſſing, yet God lookes principally at the grounds of our deſires, and wherefore we deſire to obtain the bleſſing: What it is, that moves us to have a deſire after ſuch and ſuch a mercy, and obſerving well the byas of our hearts in ſuch requeſts, he doth in this reſpect conſtantly hearken to his ſervants, and failes not to grant us the things we aske, even when he ſeems to deny us, Heb. 5.7. he ſpeakes of the prayer of Chriſt, he was heard in what he deſired.
What was hee heard in? why, hee prayed, that if it were poſſible the cup might paſſe from him. And was he heard in this? did not he drink it to the very dregs? did he not taſte of Gods deepeſt diſpleaſure? and how is he then ſaid to be heard? why the Father did conſider what it was that his Sonne did deſire, which was principally that Gods will might be done, and not his own.
And Gods will being done, Chriſts deſire, being that Gods will might be done, he was heard in the thing he deſired. And againe, he was heard in the thing ſo far as it concerned himſelfe, as to be ſaved from that which hee feared; that though he did drink of the cup, yet he ſhould be ſaved from being overwhelmed by thoſe feares, which his ſoule trembled at, and groaned under, and preſt him heavily, even unto the very death, though not from taſting of them, yet from being overwhelmed of them, and he was ſupported in them, ſo that Chriſts main end being the doing of his fathers wil, and the redemption of mankind, in theſe things, he was graciouſly heard: And ſo Moſes, he prayed that if it might be Gods will, he might goe over Jordan, and ſee that good land, his end was to ſee that good land. Well, God ſaid in diſpleaſure, he ſhould not go over, and yet in mercy he anſwers his requeſt, for his deſire was to ſee that good land. Now God could make him ſee that good land, & never carry him over Jordan, and he ſhewes him all the land of Canaan: all the coaſts of Iſrael from the one end thereof to another, God ſo ſtrengthened his ſight this way, as one would not have thought it credible, but that God was able to grant him his deſire, and ſtrengthened him beyond what he deſired, ſo ſhall you obſerve Gods manner of dealing with his ſervants, if we be content to pray according to the will of God, and bow our ſpirits to aske nothing but what is lawfull, and with ſubmiſſion to Gods will, and run to God as our heavenly father, in the name of Jeſus Chriſt; and look at him as one more ready to give, then we to aske, then make account God will ponder all the petitions of your ſoules, and weigh well what you have ſaid, and he knowes what you aime at in asking this, and that bleſſing: and though he may ſeeme to deferre it, he better knowes your need of it, then your ſelves doe, and when he ſeemes moſt to croſſe it, then doth he moſt abundantly anſwer it.
Moſes ſaid, the Lord was angry with him, and would not heare him, and yet he did heare him; he limited God to a means to ſhew him that good land, but he need not appoint God a courſe: Moſes knew hot how he ſhould ſee it, unleſſe he went over, but God knew how he ſhould ſee it; So that even thoſe prayers, with which God ſeems to be angry, in regard of ſome infirmity, that God may ſee in our prayers, yet this we are to make account of, that even then, when God is diſpleaſed with our poor petitions, even then doth he anſwer them moſt graciouſly, Deut. 3.23, 25, 26. God was wroth with me, and would not heare me, And he ſaid ſpeake no more to me of that matter. It was a marvellous ſtrange kind of expreſſion of Gods fatherly counſell to Moſes: that when he is angry with ſome weakneſſe in our prayers, and ſome unworthineſſe in us to deſire, or have, this or that; ſee his carriage: Moſes his words provoked God, and therefore, becauſe he deſires to go over Iordan to ſee that good land; God was wroth, and God would not have him goe, and yet he ſhould ſee it, he ſhould have as much as he deſired, but into the Land he ſhould not goe; ſo that come with that confidence in prayer, that though our prayers be ſuch as for which God may be angry with us, yet many times God heares thoſe prayers, and anſwers them in mercy, farre beyond what we could have thought; for Moſes ſaw as much of it as could be ſeene, and he could not have ſeene ſo much of it if he had gone over Iordan, as he did then ſee. Conſider therefore, God markes the very bent of my ſoule, and deſire in every petition I put up, and therefore obſerving what I deſire, he will accordingly grant either the thing I deſire according to my deſire, or that which I ayme at in my deſire, and this is a glory to the name of Chriſt, whatſoever we ſhould aske in our owne names would be thruſt out of heaven; yet this magnifies the name of Chriſt, that a Chriſtian ſoule beleeving on his name, and laying hold upon him, and cleaving to him, and ſhall come to God, as beleeving that God is more ready and able, and willing to grant, then we to aske, and that he will grant us the very petition that we deſire; this doth magnifie the name of the Lord Jeſus Chriſt, and this is to pray according to Gods will, as expreſſed in his Word.
But now in the ſecond place, there is ſomething in our prayers made according to the will of God, as is expreſt in the ſpirit of him that prayes, for this you ſhall finde ordinarily in Scripture, that men that pray, pray in the ſpirit, Jud. 20. Praying in the Holy Ghoſt; and Eph. 6.18. Pray in the ſpirit; And you know what the Apoſtle ſaith in that well knowne place, Rom. 8.26, 27. We know not what to pray for, nor how to pray as we ought, but the Spirit helpeth us, &c. God ſearcheth the heart eſpecially in prayer, he knowes the meaning of the Spirit, for he maketh requeſts according to the will of God, that is the words of the text; ſo that if you would aske how we may pray according to the will of God? looke what is revealed in the breathings of the Spirit, which marvellouſly declares it ſelfe in the wraſtling, and longing deſires that it puts up to God, Pſal. 119. My ſoule longeth and breatheth after thee; and it lets us know what the will of God is, and for that the Spirit helps us to pray.
Firſt, to pray in the ſpirit is to pray feelingly.Now to open this a little; Firſt, you ſhall diſcerne the will of God by the breathing of the Spirit, firſt when the Spirit helps us to pray feelingly, and ſenſibly for thoſe bleſſings that we ſtand in need of, when the Spirit doth lift up our hearts, and reach after thoſe mercies we ſtand in need of, in ſome feeling and ſenſible manner. The will of God is revealed in the breathing of the Spirit, that ſtretches forth it ſelfe in ſuch an humble and faithfull manner, as that the ſoule is very ſenſible of its need of it, we poure out our ſoules before God, for what we ſtand in need of in feeling deſires, and this good Hannah expreſſed in her prayers, 1 Sam. 1.15. I am a woman of a ſorrowfull ſpirit, I have poured out my ſoule before the Lord. To ſhew you, there was an inward ſenſible worke of the Spirit of God in her heart that did inlarge her, not ſo much to poure out words, as ſighes, and groanes; this feeling power of the Spirit doth mightily expreſſe what the will of God is that we ſhould aske, this is according to the will of God, according to what you read, Eſay 26.9. With my ſpirit within me will I ſeeke thee early; my ſpirit within me, that is to ſay, he ſpeakes as if there were a ſpirit within his ſpirit; beſides the inclination God had given and wrought in him to the wayes of grace, and beſides, his ſoule that did animate his body, the Spirit of God within him; with that ſpirit will he ſeeke God early in prayer, the ſpirit will inwardly be working, and turning him towards God; ſo then, this is the firſt thing wherein God reveales his will to us, and we pray in the ſpirit; which we doe, when we pray in the ſence and feeling of our own wants of thoſe bleſſings we want at Gods hand, that is, by a certaine ſtrength, greater then any of our owne ſpirits can reach forth themſelves unto; the Spirit of God comes, and helps us to wraſtle with God, with ſighes and groanes that cannot be expreſſed; that we thinke more then we ſpeake, and we ſpeake more then we thought of.
2. Fervently.Secondly, beſides this, this ſpirit helps us to pray unto God with fervency, and heate of ſpirit, ſo much as that in ſuch a caſe as this we ſtrive with God in our prayers, and wraſtle with him; The effectuall fervent prayer of the righteous availeth much, Jam. 5.16. When the Spirit of God helps us to fervency, to cry to God, and to be earneſt with him in that regard, and not to give him over, and comes from a ſenſible want of the bleſſings we ſtand in need of, and that makes us goe out of our ſelves to God, for the mercy that is according to the will of God, and this in Scripture is called wraſtling, and ſtriving with God, Rom. 15.30. when you grow ſenſible of your owne danger, and you ſtrive with him for the bleſſing; this is to expreſſe fervency of ſpirit, and this was commended in Iacob, that he wraſtled with God, Gen. 32.24, 26. which is expounded, Hoſ. 12.4. that he prayed and wept; his wraſtling was chiefly in prayer with teares, that God would be mercifull to him in this caſe.
Thirdly,3. Perſeverance. We pray then in the ſpirit when we alſo perſevere in prayer, for that is alſo requiſite in all the Petitions we put up; our Saviour put forth a Parable for this very end, that men ſhould pray conſtantly, and never be weary, Luk. 18.1. Pray upon all occaſions for every thing that you ſtand in need of, and never give over til you be heard and anſwered, and the Parable teacheth thus much from the unjuſt Iudge; Shall a ſinfull mortall man be moved with importunity, and ſhall not God ariſe, and be moved for thoſe poore ſoules that cry unto him night and day? yes doubtleſſe, though you may thinke God is not ſenſible of your prayers, but he reſts himſelfe quietly in heaven, and remaines in fulneſſe of glory, who is bleſſed for ever in himſelfe, and will not trouble himſelfe with ſuch poore requeſts as yours is; but let me tell you, this woman did not ſo much trouble the Judge here, nor could be more troubleſome to him, then a poore Chriſtian is to God, that wraſtles with him in prayer: God cannot be quiet in heaven for ſuch a ſoule, but in the end he muſt riſe and ſatisfie its deſire; ſo you have the like, Luk. 11.8. to 13. If you continue knocking he will riſe, and ſo will your heavenly Father doe for you much more, ſo as that though God might ſeeme to be aſleep, and reſt himſelf ſatisfied in that bleſſed eſtate he enjoys in another world, and no more regard things below then men aſleep, yet if you continue knocking and begging, you wil diſturbe his peace, till he ariſe and ſhew mercy to you, and this he ſpeakes after the manner of men, to ſhew you, that he doth as unfeignedly, and as deeply take to heart the deſires of your ſoules, as any of you can doe one of another; and therefore be conſtant and perſevering in prayer, and never give over; when we have a good petition in hand never give over, when we pray for pardon of ſin, or for peace of conſcience, or for ſtrength of grace for our ſelves or for others, when we pray for the healing of our ſoules, or our bodies, for the Church or Common-wealth, whatſoever we have in hand, if the Spirit of God doe but move us this way, it is for us never to give over untill God ſhew mercy to us in ſome one kinde or other, that we may ſee our requeſts was not neglected, Epheſ. 6.18. Watch thereunto with perſeverance, verſ. 19. where you ſee what courſe God would have his Servants to take, take this courſe, ever follow God, watch night and day, and never give over till he bleſſe you and yours, untill he bleſſe Magiſtrates, give Miniſters a doore of utterance, that they may ſpeake ſavingly, and powerfully to the ſoules of their Hearers, ſo as that as it were you may weary God, and prevaile with him to ariſe, and give you your deſire. Wherefore is it thinke you that Chriſt calls prayer knocking? but for this very end, to manifeſt unto us, that when we continue praying we continue knocking, and we make as a loud noyſe at Heaven gates, as any man that knocks at your houſe doores, and God ſo eſteemes the nature of prayer, Matth. 7.7. For to him that knocketh it ſhall bee opened. So that if God doe but give us hearts to knock, and to be inſtant and conſtant in prayer, for that is knocking, if we be fervent and perſevering in prayer, and ſpring from our feeling and ſence of want of the bleſſing, and what comfort it would be to us to obtaine it, and give him no reſt untill we receive at his hands what we aske of him; to him that thus knocketh it ſhall be opened. So did the Woman of Syrophenitia, ſhe knockt hard at our Saviours doore of mercy, have pitty, have mercy upon me; and when at the firſt Chriſt anſwers her not a word, ſhe then cryes out againe, Lord helpe me; and when thereupon he tells her, he was not ſent to her, but to the loſt ſheep of the houſe of Iſrael: Did ſhee then leave off? No, ſhe would not be put off, when he then told her, it was not meet to take the childrens bread and to caſt it to doggs; Shee ſaid, Truth Lord, but yet the doggs eate the crumbs that fall from the table; Why then ſaith our Saviour, be it unto thee even as thou wilt. Like as a man that is weary of a Petitioner. As if he ſhould ſay; Why, if thou beeſt ſo importunate that thou wilt have no deniall, if it muſt be ſo, why goe thy way, and be it unto thee even as thou wilt. And when God gives us ſo to pray as not to give over, we may know for a certaine, God intends to give us a gracious anſwer in all the deſires of our ſoules, and this is to pray according to Gods will.
Now to ſpeake of the ſecond part of the Doctrine, and that is the reaſon why a prayer thus made is ever granted, pray well, and ſpeed well.
Reaſ. 1 Firſt, becauſe in praying according to Gods will, God doth but fulfill his owne will in fulfilling yours; as this is the will of God, that all thoſe things that are lawfull for us to aske, and expedient for us, it is his will that wee ſhould pray for them; it is Gods will, that we ſhould pray with ſubmiſſion to Gods will, that we ſhould pray humbly and feelingly, and conſtantly; now if we have prayed according to the will of God, then his will muſt needs be done; and his will is, that now our wills ſhould be fulfilled. This reaſon is taken from the faithfulneſſe of God in the promiſe, and from the ſuitableneſſe of Gods will to ours, when we ſo pray.
Reaſ. 2 Secondly, It is taken from the mighty power of the name of Chriſt, whenſoever we uſe his name in prayer, not in lip labour; but when we pray in ſence of our owne unworthineſſe, and in ſome meaſure of Childe-like confidence, the prayers that we now make is the prayer of Chriſt, and him the Father heareth alwaies, Jo. 11.42. Now if Chriſt give us to uſe his name, looke whatever petition we put up, and uſe his name in it, it is now the prayer of Chriſt; for looke as if any of you ſhould ſend your childe or ſervant to any of your neighbours to deſire ſuch or ſuch a favour from them, you ſend them, but the petition is yours; they deſire it in your name, and if you ſend him, and bid him uſe your name, and then you are ſure it will be granted; and if he ſhould deny your childe or ſervant of ſuch a petition that he askes in your name, in denying him he denies you, ſo that God cannot deny the petition you aske in Chriſts name; for him he heareth alwayes, and all ſuch petitions he hath promiſed to heare. The word of promiſe you heard before, and it is full to this purpoſe, Joh. 16.23. Verily, verily I ſay unto you; He takes his owne truth to witneſſe it, as a ſolemne aſſeveration: Whatſoever ye ſhall aske the Father in my name he will give it you. And therefore, Aske in my name that you may receive. If therefore the Lord Jeſus Chriſt doe but give us this encouragement, that we faithfully give up our ſelves to become his, and in ſence of our owne unworthineſſe to aske any thing at Gods hands. And we come to the Father as being ſet a worke by Chriſt, and beſeech him to anſwer us in this and that mercy, and cannot give over till he receive our prayers, and reach us an anſwer of them, then the promiſe ſtands good, Aske and you ſhall receive.
Reaſ. 3 Thirdly, It is taken from Gods acceptance, not only of Chriſt, but of the Spirit, the Holy Ghoſt alſo; for that is much to be conſidered, for there is no prayer that is ſo wrought in this ſort, nor any prayer thus put up, in ſence, and feeling, and breathing of the Spirit in the name of Chriſt; but it is the prayer of the Holy Ghoſt himſelfe, and God that knowes the meaning of the Spirit, he hearkens to all the requeſts of the Spirit, Rom. 8.26, 27. The Spirit it ſelfe makes interceſſion for us, ſo that theſe prayers are not only received and gratified, becauſe they are put up in the name of Chriſt, but alſo becauſe the Spirit it ſelfe makes interceſſion for us, according to the will of God; and God knowes the meaning and voyce of his owne Spirit, God knowes that without this we could never be fervent for any ſpirituall bleſſing, according to the will of God; our dead hearts would ſoone make dead worke of it, if there were no ſpirit in our prayer but our owne, if our fleſh be weake we ſhall ſoone have done, and therefore when God ſees us pray thus feelingly, & are not willing to leave him til he anſwer us in our deſires, then God knowes, there is a mighty power of a ſpirit that ſpeaks in us, and God cannot deny the interceſſion of his ſpirit.
And further to ſtrengthen this point, Chriſt himſelfe tels us, that he will pray in our behalves for us; for the Lord Jeſus Chriſt himſelfe ſits at Gods right hand making interceſſion for us, John 16.26. At that day yee ſhall aske in my name, and I ſay not unto you that I will pray the father for you, for the father himſelfe loveth you, becauſe you have loved me, &c. And the Apoſtle ſweetly expreſſeth how the Lord Jeſus prayes for us, Rom. 8.34. Who is he that condemned, it is Chriſt that dyed, yea rather that is riſen againe, who is even at the right hand of God, who alſo maketh interceſſion for us, ſo that the Lord Jeſus Chriſt takes up our prayers, as our mediator: As the great maſter of Requeſts, and he dreſſes and perfumes them from all that ſinful frailty, and coldnes that uſually accompanieth our prayers, he perfumes with the merits of his own ſufferings, and ſo preſents them before the father with his own worth in his ſight, and ſo they come to be accepted in the ſight of God, ſo you read Rev. 8.3. howſoever that may be verified in ſome tipe of Chriſt on earth, yet eſpecially it is meant of Chriſt in heaven, he perfumes the prayers of the Saints, and expreſſeth his owne will to the father, as beſeems the majeſty of the Sonne of God: And as a Mediatour, he perfumes our unſavoury prayers, and preſents them to his father, ſo as they become accepted in his ſight.
Simile.As if an elder brother ſhould ſet a child one of his younger brethren to get his father a poſie of flowers, and the child out of ignorance, ſhould gather ſome weeds and put in it: And the elder brother gathers out the weeds, and ſprinkles the flowers, and then preſents them in the childs name to the father. So doth Chriſt to us, while we gather up Petitions here and there, and as we thinke for the beſt, and ſome truth and work of grace there is in them, yet ſome weeds of ſinfull folly, then Chriſt takes them out of our hands, and pulls out the weeds, and ſprinkles them with the blood of his croſſe, and the merit of his ſufferings, what he hath don and ſuffered for us. And ſo by this means it is not poſſible that our prayers ſhould be rejected.
Vſe 1. It may ſerve to teach us all, As ever we deſire, we or ours might ſpeed well, ſo to learne to pray well. No one can ſpeed ill, that can pray well.
If you can but pray, you neede aske no more for you and yours. If you or yours can pray well, they have enough; let them but ſpeake, and ſpeede; pray, and have; ſeeke, and finde. Oh woman bee it unto thee, even as thou wilt! In ſuch a caſe, God will accept you ſo farre, as to carry you in among the treaſures of his grace, the ſtore-houſe of his mercy, and there for to fill you with what you would have. And bring but your deſires large enough; and open your mouthes wide enough, and hee will fill them. The woman was to blame ſhee borrowed no more veſſells, ſo long as you have but a mouth to pray; eſpecially, an heart open and enlarged to deſire much at Gods hands, you ſhall neede no more mercies but this, you have enough: If God give you an heart to pray, you want nothing.
And therefore of all bleſſings, begge this bleſſing, That you may learne to pray,Note this. you ſhall neede no more mercy for this nor another World. I pray you conſider what I have ſaid in this behalfe. Doe but obſerve,
Firſt, Take heede you bee not of a double minde; of a wavering minde, James 1.6. take heede of wavering. That is when a man halts betweene two opinions; When hee knowes not whether hee had better cleave to God or to the World: loath to deny himſelfe, and yet would be ſome body: But if a man bee of a wavering minde, let not ſuch a man thinke he ſhall obtaine any thing at the hand of God; hee muſt bee of ſuch a minde and heart, as by which he muſt cleave faſt to the Lord.
As Barnabas, exhorted them with full purpoſe of heart to cleave to the Lord, Acts 11.21. and if ſo with full purpoſe of heart you cleave to the Lord, you doe pray in ſome meaſure of faith: And then may you ſooner learne what God hath commanded you to do, Pſalm. 119.4, 5. And this you ſhall finde of much conſequence, that according as we hearken to Gods commandements, ſo God hearkens to our requeſts, look with what eare you liſten to him, with the ſame eare he liſtens to us: If he ſee that we give up our ſelves to obſerve every word of God, then ſhall we never be confounded. If God ſee you have a tender heart, to all his commandements, he will have as tender a reſpect to all your deſires. And therefore be carefull, as firſt to grow to a free-hearted giving up your ſelves to Chriſt, ſo liſten duly to what God commands, and then God will have a tender reſpect to every one of your petitions; when this is your firſt aime, then may you have reſpect to other things, God will then ſatisfie your ſoules in revealing to you his granting of all your petitions.
Ʋſe 2. Of Comfort to every ſoule, that hath given up it ſelfe to Chriſt, and do thus call upon his name, this is the confidence all ſuch have, they ſhall be ſatisfied according to their wills, many a ſoule that hath received a ſpirit of prayer, is many times much diſcouraged: And what is the matter? Why, this and that I have prayed for, but my faith is faint within mee for want of the thing I deſire; Why, but bee not diſcouraged, heaven and earth ſhall faile, but the word of God shal never faile, do but conſider what it is thou haſt asked, and know there is no prayer of thine, but it ſtands upon record in heaven, and God waits and ſtaies but for a fit and ſeaſonable time. Notable is that ſpeech in Daniel, At the beginning of thy ſupplication, the commandement went forth, It was ſent forth to grant thee thy requeſt but it was hindred ſo many daies, that it could not be don till now, from the beginning the prayer was heard, and the anſwer was decreed, but it muſt have a time to be wrought, Dan. 12.10. Looke as you ſee a man that makes a petition to a King; the King grants the Petition the ſame day it is asked, but it muſt paſſe from the privy Seal to the great ſeal, and ſo be a good while before the buſineſſe be gone through with; truely ſo, the firſt day that any ſoule ſeekes to God in Chriſt, for any bleſſing, God hears in heaven, only it muſt paſſe through the hands of ſome Angells, they muſt ſee it done, means and creatures muſt be wrought upon, ſomething muſt be done before our petitions be granted, notwithſtanding our prayers be accepted,